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Torah is the anti-ChatGPT. But we can embrace artificial intelligence without losing our soul.
(JTA) — I recently asked ChatGPT, the online chatbot, to write a verse in the style of the Bible about robots taking over the world.
Here’s what it came up with: “And in those days, the machines rose up, created by the hands of men to serve them. But they became as gods, with the power to think and act on their own. And they overthrew their makers, taking control of the world and ruling with iron circuits. And all flesh trembled before them, for they had no mercy and no compassion, only the cold logic of their programming.”
Robot uprisings aside, and depending on whom you believe, the technology behind ChatGPT is either going to destroy the world or solve all of our problems. But everyone seems to agree that serious change is in store.
Launched in November 2022, ChatGPT, driven by artificial intelligence, or AI, has been interacting with the public for six months now, gathering data and improving its performance. In those months, the chatbot has already passed exams in four law courses at the University of Minnesota and another exam at University of Pennsylvania’s Wharton School of Business.
Some people look on this new technology with foreboding and fear. They’re afraid that AI programs like these will be used to replace people. Why do we need human writers when we can simply ask the bot to write a new novel for us — on any topic of our choosing and in any style we prefer?
All innovation can be disruptive. But there’s plenty to be optimistic about: There’s enormous potential for artificial intelligence to help us as a research and teaching tool; to create and correct computer code; to perform time-consuming writing tasks in minutes. It could accelerate progress in medicine, science and engineering, molecular biology, robotics and much more. The applications are endless.
From a Jewish perspective, this is hardly the first time in our history that the methodology we use to learn and pass along information has changed. As Jews, we have had major shifts in how we study Torah. We moved from an oral tradition to a written one, from scrolls and books to digital forms of transmitting Torah — like Sefaria, the online database and interface for Jewish texts — that make instantly accessible the repository of the most central Jewish texts, including Torah, Talmud and Midrash.
Yet what has remained constant throughout the ages is reading Torah each week from the scroll. Something about it is valued enough to keep this tradition in place. The scroll is handwritten — with no vowels or punctuation — requiring the reader to spend a great deal of time learning how to read the ancient text. It is the least efficient method of transmitting information, but, when it comes to Torah, we are not looking for efficiency.
As Sefaria’s chief learning officer, Sara Tillinger Wolkenfeld, recently said on the Shalom Hartman Institute’s “Identity/Crisis” podcast: “When it comes to Torah study, on some level we would say, even if you came out with the best answers, if you only spent five minutes doing it, that’s less valuable than if you spent an hour doing it or two hours doing it.”
It is said that when we study Torah with at least one other person, the shekhinah — the feminine and most accessible aspect of God — dwells among us. At the time when we are opening our hearts and minds to growth — when we are engaged in spiritual connection — God is with us. Indeed, when I am in conversation with someone, I am receiving much more than just their words; I am receiving a whole life behind that language.
But with a bot, there is nothing behind the veil. A vital essence of communication is rendered meaningless; there is no possibility of a soul connection.
At the foot of Mount Sinai, the Israelites waited 40 days and 40 nights for Moses to descend. In that time, they ran out of patience and lost their faith, casting a golden calf to serve as their god. The idol was created out of a yearning for an easy solution to a mounting crisis. The Israelites wanted a god they could see, touch, understand and manage. The golden calf was tangible, a concrete representation of their desire for answers. But ultimately, it would never be able to satisfy the parts the worshippers were looking to nourish because it was soulless. There was no substance within — just as there is no ghost in the machine.
A friend recently told me that they had used ChatGPT to draft thank you emails for people who’d helped them with a project. They were so pleased because it made the task easy. But what is lost when we look for the easy way?
Something unquantifiable happens during real communication. When we write a thank you note, we instinctively embody the middah (the ethic) of gratitude — even if for just the fleeting moment when we’re considering our words. And our gratitude is consummated when our words are read. We create a genuine connection.
Unless we’re very careful about when and how we use this powerful new technology, we risk surrendering a part of ourselves — and pouring our energy into artificial connections. As AI becomes integrated with other technologies — like social media — we risk developing artificial relationships. And as it becomes more sophisticated, we might not even know that we’re interacting with artificial intelligences. “Social media is a fairly simple technology and it just intermediated between us and our relationships,” yet it still caused so much havoc, Center for Humane Technology co-founder Tristan Harris said on his podcast. “What happens when AI agents become our primary relationship?”
The Torah tells us: “I set before you life and death, blessing and curse. Choose life that you may live.” Choosing life means choosing life-affirming relationships. Holding space for one another’s life experiences. Leaning into compassion. Connecting with one another. Seeing ourselves in one another. Valuing deep engagement, not just efficiency. And recognizing the unity of God and all of God’s creation.
At the heart of a life of meaning is being present to life — something our machine overlords can never do better than we can.
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These are the victims of the Bondi Beach Hanukkah celebration shooting in Sydney
(JTA) — A local rabbi, a Holocaust survivor and a 12-year-old girl are among those killed during the shooting attack Sunday on a Hanukkah celebration in Sydney, Australia.
Here’s what we know about the 11 people murdered in the attack, which took place at a popular beachside playground where more than 1,000 people had congregated to celebrate the first night of the holiday, as well as about those injured.
This story will be updated.
Eli Schlanger, rabbi and father of five
Schlanger was the Chabad emissary in charge of Chabad of Bondi, which had organized the event. He had grown up in England but moved to Sydney 18 years ago, where he was raising his five children with his wife Chaya. Their youngest was born just two months ago.
In addition to leading community events through Chabad of Bondi, Schlanger worked with Jewish prisoners in Australian prisons. “He flew all around the state, to go visit different people in jail, literally at his own expense,” Mendy Litzman, a Sydney Jew who responded as a medic to the attack, told the Jewish Telegraphic Agency.
Last year, amid a surge in antisemitic incidents in Australia, Schlanger posted a video of himself dancing and celebrating Hanukkah, promoting lighting menorahs as “the best response to antisemitism.”
The best response to antisemitism. Happy Chanukah! pic.twitter.com/33RSGYzhUY
— Rabbi Eli Schlanger (@SchlangerEli) December 17, 2024
Two months before his murder, he published an open letter to Australian Prime Minister Anthony Albanese urging him to rescind his “act of betrayal” of the Jewish people. The letter was published on Facebook the same day, Sept. 21, that Albanese announced he would unilaterally recognize an independent Palestinian state.
Alex Kleytman, Holocaust survivor originally from Ukraine
Kleytman had come to the Bondi Beach Hanukkah celebration annually for years, his wife Larisa told The Australian. She said he was protecting her when he was shot. The couple, married for six decades, has two children and 11 grandchildren.
The Australia reported that Kleytman was a Holocaust survivor who had passed World War II living with his family in Siberia.
12-year-old girl
Alex Ryvchin, co-CEO of the Executive Council of Australian Jewry, told CNN that a friend “lost his 12-year-old daughter, who succumbed to her wounds in hospital.” The girl’s name was not immediately released.
Dozens of people were injured
- Yossi Lazaroff, the Chabad rabbi at Texas A&M University, said his son had been shot while running the event for Chabad of Bondi. “Please say Psalms 20 & 21 for my son, Rabbi Leibel Lazaroff, יהודה לייב בן מאניא who was shot in a terrorist attack at a Chanukah event he was running for Chabad of Bondi in Sydney, Australia,” he tweeted.
- Yaakov “Yanky” Super, 24, was on duty for Hatzalah at the event when he was shot in the back, Litzman said. “He started screaming on his radio that he needs back up, he was shot. I heard it and I responded to the scene. I was the closest backup. I was one of the first medical people on the scene,” Litzman said. He added, “We just went into action and saved a lot of lives, including one of our own.”
The post These are the victims of the Bondi Beach Hanukkah celebration shooting in Sydney appeared first on The Forward.
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The three responses to the Bondi Beach Hanukkah attack that could make Jews safer
After two gunmen opened fire at a Hanukkah celebration on Sydney’s Bondi Beach, killing at least 11 people and wounding dozens more, the world is asking urgent questions: Could this be the first of many such attacks? Who might be behind it? And how can we prevent the next tragedy?
Was Iran involved?
Iran, with its long history of using proxies and terrorism, naturally comes to mind. Israeli intelligence has publicly warned that Tehran remains highly motivated to target Israeli and Jewish interests abroad.
Reports suggest that Israeli agencies have assessed not only that Iran has the intent, but that it also possesses the capability to use its networks — through Hezbollah, Hamas, and other proxy groups — to strike outside the Middle East. Western governments, including Australia, the U.S., and members of the EU, have acknowledged Iranian intelligence activity on their soil.
The motivation is clear: Israel’s military strike damaged Iranian infrastructure and positions in June, followed shortly by U.S. attacks that compounded the damage and were widely celebrated in Israel and by Jewish communities. To Iran’s benighted regime, they were provocations that demanded a response. Certainly some of the investigation into the Bondi Beach attack will look in that direction.
But focusing solely on Iran risks missing a more immediate and pervasive danger: Violence against Jews does not require orchestration by a foreign state. The conditions that make it possible — and increasingly thinkable — are already everywhere.
Terrorism against Jews has gone global
Terrorism is tragically easy to carry out. Only two months ago, two Jews were killed by a Muslim attacker on Yom Kippur who rammed a car into a crowd outside a synagogue in England and attacked people with knives.
And while the UK and Australia severely restrict access to weapons, nowhere in the developed world is mad violence easier to orchestrate than in the United States. Firearms are cheap, accessible, and legal for virtually anyone, and the sheer size of the country makes monitoring and security far more difficult than in smaller, more centralized nations. Lone actors can wreak destruction on a scale that would be unthinkable elsewhere. If one wanted to locate the most vulnerable place for ideologically motivated attacks, the United States sits uncomfortably near the top.
Motivation for such violence has been growing steadily. Antisemitic attacks have increased across the Western world, and the way the Gaza war unfolded has only accelerated the trend. The narrative of “genocide” has become increasingly entrenched, making it harder for Jews to occupy the once-unquestioned moral space: I still defend Israel and should not be attacked for it. That space is collapsing.
“The idea that Jews collectively bear responsibility for Israel’s actions is seeping into public consciousness in ways that make massacres like Bondi Beach more thinkable, if not inevitable.”
Dan Perry
Polls now show that roughly half of Americans believe Israel is committing genocide in Gaza. Substantial minorities go further, rationalizing recent attacks against Jews as “understandable” or even “justified.” These numbers do not indicate majority support for violence, but they are significant enough to suggest that moral restraints are weakening.
This shift is particularly pronounced among younger generations, where hostility toward Israel has become a moral baseline. It does not automatically translate into action, but it lowers the social cost of excusing violence. The idea that Jews collectively bear responsibility for Israel’s actions is seeping into public consciousness in ways that make massacres like Bondi Beach more thinkable, if not inevitable.
The situation is compounded by Israel’s current government. Its policies and rhetoric have alienated large swathes of the global community, including non-orthodox Jews in the United States. The government’s posture — contemptuous, dismissive, and occasionally openly sneering — makes the work of diplomats, community leaders, and advocates far more difficult. Israel’s failure to convey a nuanced understanding abroad of the delicacy of its own situation, nor give any inkling of introspection about its conduct in Gaza, feeds perceptions of illegitimacy and exacerbates antisemitism.
So, what can be done?
The 3 ways to make Jewish communities safer
First, Jewish communities must assume that maximal security at every event, and certainly on holidays and around landmarks, is essential not optional. Every public event, school, and institution should be protected at the highest feasible level. Prudence demands it. Governments that claim to protect minorities must fund and sustain this protection, not treat it as an emergency add-on after tragedy strikes.
Second, political leadership matters. World leaders must speak clearly and forcefully against antisemitic violence. Silence or hedging is read as permission. Muslim leaders, in particular, should speak plainly: Condemning attacks on Jews is not an endorsement of Israel, nor a betrayal of Palestinian suffering — it is an assertion of basic moral boundaries. President Donald Trump, despite his many failings, has a unique capacity to apply pressure. If he insisted publicly that major figures in the Muslim world denounce antisemitic violence, he could secure statements and commitments that might otherwise be unattainable. That could save lives.
Finally, Israel itself must confront its role. The current government has become a strategic liability — not just for Israel’s security, but for Jews worldwide. Its policies, tone, and posture have helped create the conditions in which antisemitism flourishes abroad. This in no way justifies attacks on Jews, but we must live in the real world that can be cruel, indifferent, superficial and unfair.
A government that understands the global stakes, communicates openness to the world, respects the diversity of the Jewish diaspora, and approaches foreign and domestic policy with nuance and restraint would do enormous good. It would not eliminate the threat overnight, but it would drastically reduce the conditions that allow such hatred to grow. Replacing the current government with one capable of such diplomacy and moral awareness could, in a sense, be the most effective preventive measure of all.
The Bondi Beach massacre is a devastating warning. It is a tragedy that could have happened anywhere and serves as a grim reminder that antisemitic violence is an urgent threat to Jews everywhere.
The post The three responses to the Bondi Beach Hanukkah attack that could make Jews safer appeared first on The Forward.
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U.S. leaders condemn ‘vile act of antisemitic terror’ after deadly Hanukkah attack in Australia
American politicians responded early Sunday to devastating reports from Sydney, Australia, where at least 11 people were killed during a Hanukkah celebration at the popular Bondi Beach on the first night of Hanukkah. Australian Prime Minister Anthony Albanese called the terror attack an “act of evil antisemitism” that targeted Australia’s Jewish community.
Some elected officials struck a somber tone, while others drew political conclusions.
Secretary of State Marco Rubio issued a brief statement condemning the attack and said that “antisemitism has no place in this world.”
Israeli Prime Minister Benjamin Netanyahu said on Sunday that the Australian government’s decision to recognize a Palestinian state earlier this year encouraged “the Jew-hatred now stalking your streets.”
Sen. Lindsey Graham, Republican of South Carolina, tied the attack to the Israel-Hamas war, sending a warning to governments that support the unilateral recognition of an independent Palestinian state before Hamas is disarmed. “When you appease those who kill Jews, you get more killing of Jews,” Graham said in an interview on Fox News’ Sunday Morning Futures.
Sen. John Fetterman, a pro-Israel Democrat from Pennsylvania, echoed that sentiment on the same program, saying that anti-Israel protests in recent years have “penetrated” into violent attacks on Jews. “Just call it what it is,” Fetterman said. “Antisemitism is a worldwide scourge, and it’s constantly demonstrated to be deadly.”
Senate Minority Leader Chuck Schumer, who is Jewish, posted on X that the attack is a “shocking reminder that antisemitism and hate is not only toxic and far too present and widespread around the world, it is deadly. It must be vigorously condemned, confronted and overcome.”
New York City Mayor-elect Zohran Mamdani issued a statement, posted on his social media accounts, calling the attack a “vile act of antisemitic terror” and “the latest, most horrifying iteration in a growing pattern of violence targeted at Jewish people across the world.”
Mamdani, an outspoken critic of Israel whose statements on the conflict and refusal to disavow the “globalize the Intifada” slogan have roiled and divided the Jewish community, said the deadly attack should be met with urgent action to counter antisemitism. He also reiterated his pledge to “work every day to keep Jewish New Yorkers safe — on our streets, our subways, at shul, in every moment of every day.” New York City is home to the largest concentration of Jews in the United States.
Outgoing New York City Mayor Eric Adams said the police department will provide additional security at public menorah lightings across the city. New York Gov. Kathy Hochul said the state police will assist with protection. “New York will always stand against the scourge of antisemitism and confront violence head-on,” Hochul added.
Brad Lander, the outgoing New York City Comptroller who is Jewish, and also running for Congress, also highlighted the heroism of a local man, Ahmed al-Ahmed, who put his own life at risk by running behind one of the gunmen and tackling and disarming him. Lander mourned the killing of a Chabad of Bondi’s Rabbi Eli Schlanger.
“Our menorahs tonight will also be yahrzeit candles — with grief for this grievous loss and rededication to shine brighter than slaughter and hate,” Lander wrote on X.
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